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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16506	The true vvay of a Christian, to the nevv Ierusalem Or, a three-folde demonstration: first, of the excellencie of the true and sauing knowledge of Christ; and the meanes to attaine it: with the antiquitie, necesitie, and benefit of catechisme. Secondly, of our vnion and communion with Christ, and his Church. Thirdly, of our new creation in Christ, by the blessed Spirit. With diuers questions, and cases of conscience, most comfortable for a Christian. Deliuered first in briefe, in a sermon preached at Paules-Crosse, the first Sunday in the new yeere, 1617. And newly reuised and enlarged by Immanuel Bourne ...	Bourne, Immanuel, 1590-1672.	1622 (1622)	STC 3419; ESTC S106545	102,817	130

Spirit as the sappe is in the tree as the blood in the body as the quickning Sonne of God who is Lord both of life and death who doth loue his Elect with a perpetuall loue and hauing vnited once vnto himself doth keep and conserue them as his own foreuer Secondly Vse 2 this vnion or marriage is made by the Spirit vniting vs vnto Christ in faith and loue O most sweet and happy change Christ hath taken our flesh and instead thereof he hath giuen vs his blessed Spirit by reason both he may be in and with vs and we in and with him and what greater ioy can there be to the soule and conscience of a Christian then to be in and with Christ his blessed Sauiour As Simonides the Philosopher being asked of Hiero the Tyrant what God was Cicere de nat Deor. lib. 1. did at the first desire one dayes respite and then two dayes and after foure dayes still doubling his request and being demaunded the reason gaue this for an answere Because the more saith he I doe consider of the excellency of the essence and power and Maiestie of God the lesse able am I to expresse it So must I desire time to set forth the excellency of this our vnion with Christ it is like the peace of conscience there is no man knoweth what it is but he that enioyeth it If you would see it a little more cast your eies vpon the benefit of it and I haue giuen you already that our life of grace is in Christ and conserued by him But this is a most excellent benefit that from hence wee haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Communion and Fellowship with Christ God is faithfull by whom yee were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the Communion or Fellowship of his Sonne Iesus Christ our Lord 1 Cor. 1.9 And by this wee haue Communion not onely with his person but we haue also Communion with him First in his Offices He hath made vs Kings and Priests vnto God the Father Reuel 1.6 Secondly we haue Communion with him in his goods and gifts and graces needfull for vs to saluation yea in all the benefits of his death and passion He is made vnto vs of God wisedome and righteousnesse and sanctification and redemption 1. Cor. 1.30 Thirdly we haue Communion and fellowship with him in temptation and affliction and that for our good and comfort because Christ hath sanctified them vnto vs. As the vnicorne dipping his horne in the water makes it wholesome though before it was poysoned for the beasts that drinke after him so Christ our Sauiour testing the cup of afflictions and temptations for vs hath made them wholesome and profitable vnto vs. Yea Christ being our head and we his members he hauing a Communion with vs and we with him he must needs haue a feeling of our infirmities and therefore though we be tempted yet will he not suffer vs to bee tempted aboue that we are able but will with the temptation also make a way to escape that we may be able to beare it as Saint Paul witnesseth 1. Cor. 10.13 This is our ioy therefore that though we be weake yet Christ is strong His grace is sufficient for vs and his strength shall be made manifest in our weakenesse 2. Cor. 2.9 Lastly as we haue Communion with Christ in afflictions so we shall haue Communion with him in glory For if we be children then heires heires of God and ioynt heires with Christ if so be that we suffer with him that we also be glorified together yea saith Saint Paul I reckon that the sufferings of this present time are not worthy to bee compared with the glory that shall be reueiled in vs Rom. 8.17.18 Thus we haue and shall haue Communion with Christ and this is the fruite of our vnion with him Nay hence we haue not onely a Communion with Christ but with God the Father 1. Ioh. 1.3 2. Cor. 13.14 Eph. 4.5.6 Gal. 3 26. Heb. 12.22 23 24. with the blessed Spirit and with the congregation of Saints yea of Angels and men the Church militant and tryumphant as in diuers places of the sacred Scripture is sufficiently prooued And thus you may see the excellent state of a Christian the excellent benefit of our vnion this most happy Communion which is a fruite of it and the vnspeakeable loue of Christ in thus freely vniting vs vnto himselfe But what is the state of those that are out of Christ Question I answer Answere they haue no part in this blessed Communion therefore their estate is miserable fearefull and damnable 3. To be out of Christ is a miserable estate except they repent and Christ of his mercy ingraft them into him For he that is not in Christ Christ is not in him and Know yee not saith the Apostle that Christ Iesus dwelleth in you except ye be reprobates 2. Cor. 13. 2. Cor. 13.5 Without Christ no grace nor goodnesse to bee found in them If Christ dwell not in their hearts by faith Satan will dwell by infidelity If Christ dwell not by charitie the deuill will dwell by malice and enuy If Christ doe not possesse them by Humility Satan will possesse them by pride If the one be not in them by mercy the other will bee in them by cruelty if Christ doe not worke in them a conscience of chastity liberality piety purity and other vertues Satan will drawe them to adultery couetousnesse oppression Symonie sacriledge and all kind of impiety For where the spirit of truth is not a directer to goodnes there will the spirit of errour be a leader to wickednesse drawing his disciples through the pathes of darkenesse to the pit of destruction As is a Citie besieged without walls or munition so is a man without Christ easily ouercome of the enemie and bound to eternall thraldome he is like a withered branch that shall be cut off and cast into the fire of hell Ioh. 15.6 4. Vnion with Christ requireth a Christian life O then beloued how are we bound to shew our thankfulnesse to God for this our most ioyfull and happy vnion with Christ since he hath made vs freely to be Christians and engraffed vs into Christ By faith wee should striue continually to liue like Christians like those that haue a vnion and Communion with Christ The Apostle in my Text doth describe the state and condition of a Christian and yet he doth not say if any man be a Christian he is a new creature but If any man be in Christ to shew that Christianum esse est esse in Christo to bee a Christian Musculus in Text. is to be in Christ and to be in Christ is to liue the life of Christ and to be made like to him in whom we liue Whosoeuer is without Christ and doth not endeauour sincerely to liue the life of Christ hee is no true Christian though he make an outward profession of Christianity it is an

of Grace yea the ground of this newnesse our redemption by Christ cost a great deale of labour before it was finished Et dixit multa gessit mira pertulit dura saith S. Bernard S. Bernard Tract de diligendo deum Hee spake many things and did maruellous things and endured terrible things and all to purchase our new Creation We were not so easily re-made as we were made at first the worke of our Recreation cost our Sauiour a great price the price of his deare and precious blood and that not once or twise but sixe seuerall times As the Pellican sheds her blood to reuiue her yong ones so did Christ shed his blood to reuiue vs. He shed his blood in his Circumcision in his bitter Agony in the Garden in his Crowning with thornes in his Whipping with scourges in his Crucifying with nailes in the Piercing of his side with a speare that the dearest blood of his most precious heart gushed out amaine O sweet Iesus how comes this to passe Did we owe God a death and doest thou pay it Haue wee sinned and art thou punished D. Bern. in serm Opus sine exemplo gratia sine merito charitas sine modo as a Father sweetly This was a worke without any example a grace without any merit of ours and a loue beyond all loue that can be imagined I owe thee much more O Lord saith S. Ambrose S. Ambros in Luc. lib. 22. for thy iniuries by which I was redeemed then for thy worke by which I was created What then shall we render vnto thee O blessed Sauiour for this thy vnspeakeable loue In our first Creation thou gauest vs vnto our selues but in our second Creation thou diddest giue thy selfe vnto vs and when thou gauest thy selfe vnto vs thou diddest then re-giue vs vnto our selues And therefore being twise giuen giuen in our first Creation and regiuen in our second we doe owe our selues twise vnto thee both bodies and soules and though we should giue our selues ten times for this yet can we by no meanes satisfie thy loue But what then shall we giue thee for thy selfe that thou hast not spared thine owne life but hast giuen thy selfe to the death for vs Certainely if we could giue thee our selues ten thousand times for this yet are we nothing in respect of thee who art the eternall God and wee but dust and ashes O then beloued what shall we render vnto Christ 3. The price of our new creation a motiue to be a new Creature for giuing himselfe vnto vs and vs vnto our selues or what doth he require at our hands Certainly it is nothing but this that we should labour to be new creatures since he hath paide so deere for our new creation Dominus factus est servus vt servus fieret dominus the Lord himselfe became a seruant that we who were seruants might be made Lords God descended from heauen vnto earth that man might ascend from earth to heauen the Sonne of God was made the sonne of man that men might be made the sonnes of God he that was rich became poore that we who were poore might bee made rich the light it selfe was darkened that we who were darke might be enlightened the Bread of heauen did suffer hunger that we might be satisfied the Fountaine of liuing water endured thirst that we might drinke of the fountaine of life Gladnesse it selfe was made sorrowfull that we might reioyce Confidence it selfe did feare and tremble that we might be strengthened the Way to heauen was made wearie that wee without wearinesse might goe to heauen All this did Christ for vs and shall we not striue to be new creatures Christ came a Physitian vnto those that were sicke a redeemer vnto those that were lost a directing way vnto those that erred and life it selfe vnto those that were dead and shall we not striue to be new creatures Christ came as Manna from heauen that those might reioyce who were hungry as a cluster of grapes from the vineyard that those might reioyce who where thirstie as oyle powred out in abundance from the oliue that those might be cherished who were in misery and shall we not striue to be new creatures He came as a pretious stone cut without hands from the mountaine Dan. 2.34 that those might feare who were carelesse and negligent and shall we not striue to be new creatures As God the Father did create all things in the beginning with his essentiall word so hath he re-created all his Elect by his incarnate Word in the end of the world and shall we not striue to be new creatures As S. Augustine obserues of a Rhetorician that being asked what was the first and chiefest amongst the precepts of Rhetoricke he answered Eloquution or good vtterance and being asked what was the second he answered Eloquution and what was the third he answered still Eloquution After the same manner saith the Father if you aske me what is the first or the second or the third amongst the precepts of Christian religion I must answer Humilitie And what S. Augustine August epist 56 ad Dioscor attributes to Humilitie in the praise and commendations thereof I may iustly attribute to our new creation and to the dignitie and excellency of that If you aske me what is the first or the second or the third amongst the precepts of Christian religion I must answer in the words of my Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our new creation to be regenerated and become new men in Christ For without this new creation there is no freedome from damnation no happines to be obtained for if any man be in and will haue benefit by the death of Christ he is and must be a new creature O then beloued let vs striue and labour for this new creation let vs not rest in our selues till we finde a change in our soules and become new men in Christ Thus if wee doe happie and blessed shall we be If any man be in Christ he in a new creature But that I may explicate this point a little vnto you Who are those that are new created or to whom doth Ques t. 1 this new creation belong I answer To those that are in Christ If any bee in Christ saith my Text Answ New Creation is of the Elect. To those who in him were chosen before the foundation of the world that they should bee holy and without blame before him in loue Eph. 1. verse 4. To those who are of the Election of grace to whom is giuen the knowledge and faith of Christ Ephes 4.20 for they onely are regenerated and so new created who haue faith because regeneration is a fruit of faith Acts 15.9 and this haue only the Elect Tit. 1.1 they only are called and iustified and so sanctified who were predestinated before of God Rom. 8.30 And therefore to them onely belongs this grace and they either haue or shall haue it

sit The body hath both to be and to be well and by whose power which hee hath kept onely to himselfe that vnity of the Church doth stand of which it is sayde Vna est colūba mea My doue is one as S. Aug. obserues And with this vnity our Church shal prosper the glory of Israel the light of the Gospell shall for euer dwell amongst vs. Menenius Agrippa long since shewed the danger of division Liuie Dec. 1. lib. 8. when the common people disobeying their gouernors he told them that wise parable of a dissentiō between the mēbers of the body the belly denying their seruice so long to the belly till they began to be feeble not able to helpe one another And Scilurus when being neere his death he called his eighty sons Plutarch Tom. 1. moral Apoph descite regū dict gaue thē a sheafe of arrowes to breake and when they could not while they were bound vp together hebade them take the arrowes asunder and then they breake them with ease signifying that if they being brethren continued in vnity their enemies could not hurt them but otherwise they might soone be brought to confusion Salust de Bell. Ingurthm Concordia parvae res crescunt discordia maximae dilabuntur said king Mycipsa to his sonnes By concord small things increase but by discord the greatest are speedily dissolued Much more I might speake of Division how hurtfull it is to the Church especially about shadowes and ceremonies A sermon on the Rainbow in Gen. 9.13 and such like but I haue touched this vpon another subiect Therefore I conclude since we all haue giuen our names to Christ let vs all labour to be one in him If any man be in Christ he is a new creature If any man None excepted from this newnesse that are in Christ Gen. 17.14 Chrystop Marcell in Concil Lat. sess 4. There is an vniuersality in the proposition which comprehendeth all To shew that there is none priuiledged of what state calling or condition soeuer they be if he be or will be in Christ he is and must bee a new creature In the old Law that person who would not bee circumcised that soule was cut off from the people of God Gen. 17.14 And in the Gospell hee that is non circumcised in heart and made new by regeneration hee shall haue no part with the Saints of heauen Ioh. 3.3 The wise man is not priuiledged by his wisedome nor the strong man by his strength the King is not freede by his crowne and dignity nor the Priest by his power of the Keyes no not the * Tu es alter Deus in terris C●ed●re Dominum Deum nostrum papam non potuis●e statuere prout statuit Haeretieum censeretur Extrau Iohn 22. cum in●ce in Gloss impress Lugdun An. 1555. Pope himselfe who would seeme to be a god vpon earth opening and shutting binding and loosing pardoning and punishing at his pleasure yet if he open not vnto Christ and become a new man in him Christ will cut him off as a withered branch and with all his priuiledges cast him into the fire of Hell For if any man be in Christ and will haue benefite by him hee is and must truely endeauour to be a new creature Make no excuses then nor delay the time to leaue off the bondage of Satan and submit thy selfe to the seruice of Christ The seruice of Christ is perfect freedome as the seruice of Satan is absolute slauery when Christ cals therfore Mat. 11.28 come willingly vnto him that thou mayest find rest vnto thy soule The world calleth and we runne hastily to it The Deuill calleth and without delay wee hearken vnto him the flesh calleth and we resist not the temptations thereof and why should we delay or bee disobedient then to the call of Christ delay is most dangerous and disobedience most perilous to the soule For as it is related of Tamerlane that great warriour Paul Iov● lib. 2. vir●ru illustrium Primo die castra candida rendeb at secundo nigra tertio ●●●ra who ouercame all Aegypt Persia and Asia the lesse and named himselfe not a man but the scourge of God that when he came to fight against any City the first day hee pitched white tents the second blacke and the third red to shew that they who yeelded themselues the first day sh●uld bee saued with all that they had those who deferred till the second should bee receiued but not without some punishment but for those that delayed till the third day they should he destroyed without mercy So it is with this great and mighty warriour Christ Isesus who is the King of Kings Reuel 19.16 and Lord of Lords The first day that is in the beginning when he calleth men to repentance to forsake their sinnes and follow ●ighteousnesse he hangeth out his white tents of grace to shew that those who are obedient to the heauenly call he will receiue them to fauour free them from much misery which otherwise sinne would haue brought vpon them and reward them with happinesse for euer in heauen The second day that is when men haue a long time neglected his mercy made excuse and refused his instruction he hangeth out blacke tents to shew that they must come then with much repentance with much sorrow with many teares like the Prodigal Mary Magdalen before they can tast the sweetnesse of his fauour The third day that is when then the time of grace the time of this life is past at the day of iudgement either particular at the howre of death or generall at the end of the world he wil hang out and pitch his red tents declaring the vengeance that hee will then powre vpon the wicked because it is a time of iustice and not of mercie Plutarch de sanitat tuenda pag. 257. Quam ob breuem voluptatis causam summam amisi faelicitatem And then though it be too late as Lycimachus being surprized in the Countrey of Thrace by King Dromichetes and driuen into such a streight that he was constrained to yeeld himselfe and his Army to his enemy for very thirst cryed out in the bitternesse of his griefe hauing tasted the water good God for how short a pleasure haue I lost a most excellent happinesse So will they be constrained to cry but all in vaine For how short a pleasure in sin and wickednesse haue we lost the pleasure of eternall felicitie Oh then beloued Let vs not make excuses like the vnthankefull guest Mat. 22. Matth. 22.5 nor suffer any thing to hinder vs from Christ though it were our hand or a foot or our eye or any thing more deare vnto vs But let vs willingly and readily and cheerefully giue our selues vnto Christ that in him wee may obtaine that newnesse required because no man is excepted no man priuiledged If any man be in Christ hee is a new Creature

be in Christ I haue laid the foundation of our vnion at large I will once againe Catechise the point in briefe before I come to the vse That if it be possible you may yet more plainely vnderstand it The question Quest 1 may be demanded if Christ be in vs how are we in Christ or if we be in Christ how is Christ in vs I answer Answ First that Christ is in vs as the King is in his kingdome to rule ouer vs as the father of his family is in his household to ouersee vs as the bridegroome is in the bride-chamber to honour vs as the head is in the bodie to guide and direct vs in all our actions but all this in a spirituall manner Or otherwise Christ is in vs First by faith and charitie as a Sauiour in the hearts of those that are saued Secondly by his spirit of vertue and grace by which hee doth quicken illuminate feede gouerne and conserue his children After the first manner one friend may bee in the breast of another by affection and loue but after the second no mortall man can be in the heart of any man but onely Christ in vs which sheweth the excellency of this heauenly vnion Quest 2 Secondly How are we in Christ I answer Answere we are in Christ not carnally neither but after a spirituall manner For although our bodies are not carnally in Christ nor Christs in ours yet spiritually we are vnited to Christ and Christ to vs we are one with Christ and Christ with vs In the Booke of Common Prayer the exhortation at Communion Hosh 2.19 20. we dwell in Christ and Christ in vs as our Church doth witnes and this in a more neere manner as is admirably declared in that excellent vnion of the husband and wife For Christ is our heauenly Bridegroome and we are his Spouse Cant. 5.1 2. He hath married vs vnto himselfe in righteousnesse and in iudgement and in louing kindnesse and in mercies and in faithfulnesse and in the knowledge of the Lord An excellent wedding ring beset with sixe beautifull Diamonds to illustrate that most gracious and glorious vnion betweene Christ and his Church Quest 3 But Christ is righteousnesse and life it selfe in him is no sinne neither was death able to hold him in the prison of the graue How then is it possible that sinfull man who is subiect vnto death by sinne should any way be in Christ or Christ in him Like thing are woont to be ioyned to like but betweene so different and contrarie natures what communion or fellowship is any where to be found Are we in Christ as the creatures are in God After this manner not only all men are in him For in him we liue and mooue and haue our beeing Acts 17.28 but also all things that liue for hee is before all things and in him all things consist Coloss 1. verse 7. and this were a vnion common to wicked men and to the brute beasts as well as to vs. How then are we in Christ Quest I answer Answ wicked men haue not this vnion with Christ Wicked men haue no vnion with Christ but only the elect no not so much as the vnion of nature for howsoeuer in generall in that Christ was truly man as they are they may seeme to haue a kinde of communion yet in this there is a maine difference that Christ did not take vpon him our humane nature corrupted and defiled with the pollution of sinne August in Ioh. Sine peccato sine peccati macula S. Bern in vigil Natiuit serm 4. Mater est sine corruptione virginitatis filius sine omni labe peccati Esay 53.9 but sanctified and made most pure and holy in the wombe of the blessed Virgin by the power of the diuine Spirit he was conceiued without sinne and borne without the least spot of iniquitie he liued and dyed without sinne Neither was there any guile found in his mouth The wicked therefore being conceiued in sinne and borne in sinne liuing and dying in sinne they can haue no vnion with Christ neither in the qualitie of his nature nor in Grace It is only the Elect who are purified by the blood of Christ iustified by imputation of his merit and sanctified and regenerated daily by the power of his Spirit that haue this vnion and Communion with Christ Hee that keepeth his commandements dwelleth is him and he in him and hereby we know that he abideth in vs by the Spirit which he hath giuen vs. 1. Ioh 3.24 If any man loue me he will keepe my words and my Father will loue him and we will come vnto him and make our abode with him Iohn 14.24 There is no condemnation to them that are in Christ Iesus who walke not after the flesh but after the Spirit Rom. 8.1 who worketh a change in their hearts and by steppes and degrees conformes them to the image of Christ This vnion is a vnion of faith by which our hearts are purified Acts 15.9 which belongeth only to the Elect and therefore to them onely pertaineth this vnion not barely as they are men but Christian men not in respect of their generation but regeneration not according to the substance of the humane nature receiued from the first Adam but according as it is renued with sanctitie and heauenly puritie in the second by the power of whose Spirit dwelling in vs Our mortall bodies are quickened to n●wnesse of life Rom. 6.10 11. And thus Christ is in vs not in the wicked he is in vs by an internall a true and liuely co-adunation and vnion of the spirit which consists in a true and sincere faith and a true and vnfeined loue by which we are conformed to Christ our head for by faith and loue we are translated into Christ so that now we liue no longer in our selues but in him Our life is hid with Christ in God Coloss 3.3 I liue saith the Apostle yet not I but Christ liueth in me and the life which I now liue in the flesh I liue by the faith of the Sonne of God who loued me and gaue himselfe for me Gal. 2.20 We liue not by our selues but by Christ who liueth in vs And therefore first this is a most excellent benefit and comfort to the soule of a Christian It is profitable for vs that our life of grace is not in vs but in Christ For if our spirituall life of grace were our own and did consist onely in our selues wee should soone spend it like prodigals and die that spirituall death that brings death eternall But our life being in Christ and Christ in vs hauing once giuen this life of grace vnto vs for our eternall comfort in all temptations he will neuer take this life totally and finally from vs but though he may withdraw his breath for a time yet he will returne reuiue and quicken vs to life euerlasting And to this end Christ is in vs by his